exmuslim's comments

Non-Muslim Woman: Should You Marry a Muslim Man? - Blog Entry

04 Oct 2009 08:44 PM

Women in the Qur'an

The life of women in Muslim countries today cannot be understood apart from reflecting on the Qur'an first, and then hadiths (traditions) and laws that have been created due to the influence of the Qur'an.

There are many passages dealing with men and women, and they are scattered throughout the Qur'an, but there are a number declaring that God created man and woman. At first this implies some equality, but on a closer study, women are not equal in any important sense. They are equal when it comes to faith and believing, but then the result of this believing does not bring equality in life. Sura 4:124 declares "And whosoever does deeds of righteousness, be it male or female, believing-they shall enter Paradise and not be wronged a single date-spot."1 The same thought is expressed in Sura 16:97, with a slightly different emphasis, "And whosoever does a righteous deed, be it male or female, believing, We shall assuredly give him to live a goodly life; and We shall recompense them their wage, according to the best of what they did." The repetition of this is again expressed in Sura 40:40, and almost similarly in Sura 53:45, when it is declared that God created male and female. (See also Sura 92:3 and 75:39 for the same thought.)

There are a variety of passages that suggest a bit different analysis regarding the status of women in the Qur'an. Wives on earth are still wives in Paradise with an exception that their impurity is gone. (Sura 2:25) Being no longer subject to the menstrual cycle is one bit of good news in the Qur'an. Now in natural living the cycle is gone when a woman reaches middle age or thereabouts, but wives in Paradise are believed to be always the same age as their husbands. The tradition states that wives and husbands would be about 30 or 33 years of age forever. To declare that a woman would be without impurity at age 30 or 33 would make sense, since that is a threatening time for women on earth who may not want to be pregnant. (The repetition of the passage is seen in 3:15 and 4:57.)

Although women may well read this as good news for themselves, in the overall context of the Qur'an which will emerge later in this article, it seems more likely intended to be good news to the men, because women who do not have menstrual bleeding anymore will always be available for sex, i.e. women will loose their only valid excuse to refuse their husband's demand for intercourse. Moreover, it is not even so clear whether these pure companions promised to the believers in 2:25, 3:15, and 4:57 are actually their earthly wives (in 'purified form') or whether they are not rather a reference to the houris that will be given to the male Muslim who enter paradise. (See the article, Did Allah forget the wives?)

There is another strain of thought running through the Qur'an and it involves paradise through the eyes of the male, rather than the female being there on her own right and because of her own faith. Paradise is described as a man's world where he shall eat and drink with easy digestion. "Reclining upon couches ranged in rows; and We shall espouse them to wide-eyed houris," (52:20) or as Sales translated it, "virgins having large black eyes." (p. 506)

In Sura 37:44 the faithful have waiting for them fruits and high honor where they recline on couches face to face with spring water passed around to them "and with them wide-eyes maidens restraining their glances."

In Sura 38:52, the description is similar with an additional qualifier that the maidens are of equal age to the males. The men recline, are given abundant fruits, and the maidens are around them restraining their glances. Sale translated the additional description of maidens "refraining their looks from beholding any besides their spouses." (p. 447) In Sura 44:51 a little different emphasis is made. The Qur'an says, "Surely the god-fearing shall be in a station secure among gardens and fountains, robed in silk and brocade, set face to face. Even so, and We shall espouse them to wide-eyed houris, therein calling for every fruit, secure."

In Sura 56:23 Paradise is described with the fruit, couches, and "maidens restraining their glances, untouched before them by any men or jinn...lovely as rubies, beautiful as coral."

A paragraph later the maidens are said to be "good and comely...houris, cloister in cool pavilions...untouched before them by any man or jinn." Sura 56:10-25 describes the same scene in paradise with the couches, reclining face to face, with immortal youths going round about them with goblets, and ewers, and a cup from a spring (no brows throbbing, no intoxication) and such fruits as they shall choose, and such flesh of fowl as they desire, and wide-eyed houris as the likeness of hidden pearls, a recompense for that they labored." The Sura continues to underscore the fact that God created the spotless virgins, "chastely amorous, like of age for the Companions of the Right." Sura 78:32-33 confirms again the reward of the god-fearing who will be given a place of security, "gardens and vineyards and maidens with swelling breasts, like of age, and a cup overflowing."

The non-Muslims can read these statements and a number of questions arise.

First, what is the reward for faithful women? They are promised paradise, but at best they are ignored in the reward system. Second, the men seemed to be rewarded the beautiful damsels of like age, and since there is no explanation in the Qur'an, it would seem that the female believers lose out on things. On the one hand it seems that they are equal to the men in being welcomed to Paradise in some of the passages, but on the other hand, appear to be replaced by the dark eyed houris. Third, whatever the solution to this question, paradise is clearly the reward for the men rather than the women.

These are issues about Paradise for the female. Down on earth things are quite different but not much better in many ways. Men's wives are compared to a garden, their tillage, "so come unto your tillage as you wish." (Sura 2:223) But in spite of this general attitude toward a husband's sexuality, there are some limitations. When one is going on the Pilgrimage a man should "not go into his womenfolk, nor indulge in ungodliness and disputing in the Pilgrimage." (Sura 2:197) Women are not to engage in sex with their husbands during their monthly course. They are not to have sex until the wives are "clean." (Sura 2:222)

The Day of Judgment is the basis for purity for the man and woman. Because of their "chastisement none feels secure and guard their private parts save from their wives and what their right hand owns...." (Sura 70:29-31) Sale translated this as abstaining from "carnal knowledge of women other than their wives, or the slaves which their right hands posses (for as to them they shall be blameless; but whoever coveteth any women besides these, they are transgressors.)" (Sale, p. 552)

We have observed many Muslim cultures in which women cover themselves almost completely. The inspiration for this is in the Qur'an. Sura 33:59 declares, "O Prophet, say to thy wives and daughters and the believing women, that they draw their veils close to them; so it is likelier they will be known, and not hurt." Sale gave a more detailed interpretation translation, women are to "cast their outer garments over them when they walk abroad; this will be more proper, that they may be known to be matrons of reputation, and may not be affronted by unseemly words or actions." (p. 417)

Greater detail is given concerning the covering of women in Sura 24:30-31. The Qur'an says, "Say to the believers, that they cast down their eyes and guard their private parts; that is purer for them. God is aware of the things they work, and say to the believing women, that they cast down their eyes and guard their private parts, and reveal not their adornment save such as is outward and let them cast their veils over their bosoms, and not reveal their adornment save to their husbands, or their fathers, or their husband's father, or their sons, or their husband's son, or their sister's sons, or their women, or what their right hands own, or such men as attend them, not having sexual desire, or children who have not yet attained knowledge of women's private parts; nor let them stamp their feet, so that their hidden ornaments may be known."

The subordinate position of women in society is reinforced in other contexts. Sura 2:228 states, "Women have such honorable rights as obligations, but their men have a degree above them." Sale is more to the point in declaring that "the women ought also to behave towards their husbands in like manner as their husbands should behave toward them, according to what is just; but the men ought to have a superiority over them. God is mighty and wise." (p. 32) The superiority is expressed in another fashion toward their wives. "Men are the managers of the affairs of women for that God has preferred in bounty one of them over another, and for that they have expended of their property. Righteous women are therefore obedient, guarding the secret for God's guarding. And those you fear may be rebellious admonish; banish them to their couches, and beat them. If they then obey you, look not for any way against them." (Sura 4:34) Moreover, the Qur'an declares that God "created for you, of yourselves, spouses, that you might repose in them." (Sura 30:20)

The inferior position of woman in the Qur'an is further seen in regulations regarding some ordinary matters of life. Women are supposedly more prone to err in matters of witnessing. In matters of contracts, "two men should witness, but if not two men, then one man, and two women so that if one of the two women should err, the other will remind her." (Sura 2:282)

There are other comments made about women in the Qur'an, many of them in an occasional context. In the Sura on women, it appears that the fear of God and respect for women are in the same sentence. Sale translates, "fear God and respect women," but notes that the word "women" is literally "the wombs." Arberry translates it directly, "and fear God by whom you demand of one another, and the wombs." (4:1) Immediately following this passage comes direction concerning orphans, mostly female orphans. "If you fear that you will not act justly toward the orphans, marry such women as seem good to you, two, three, four." (Sura 4:3)

Orphans should be tested to make sure they are worthy of receiving their endowments. If a man could not afford free women he could have slaves for sexual purposes as well. (Sale, p. 71)

The Qur'an improves on the pagan practices regarding inheritance for women. A woman should not have any part of her husband's or father's estate. Sura 4:11 declares that a woman shall share of what parents and kinsmen leave. A man shall inherit twice as much as a female. (Sale, p. 72)

If a woman is guilty of "indecency" (Arberry) "whoredom" (Sale) and four witnesses can be produced against them, they are to be detained in their houses until "death take them or God appoints for them a way." (Sura 4:15) The passage continues, "And when two of you commit indecency," implying the possibility of either fornication or sodomy. Sura 24:2 is more detailed in punishment. The whore and the whoremonger are to be scourged with 100 stripes, and this judgment was not to be hedged by compassion. This sin had the consequences of restricting the people one could marry. The man could only marry a harlot, and the woman could only marry a whoremonger. Neither of them could marry true believers. (24:3)

The Qur'an declares that a man shall purify himself before prayer, and among those polluting sources are women. (Sura 5:6) It may be worth noting explicitly here that men apparently are not similarly a source of pollution for women. Apparently women are inherently more unclean than men if the one is stated and not the other. While there are inequalities in many ways between men and women, crime is treated differently in regard to punishment.. Women are treated equally here. Sura 5:38 declares, "And the thief, male and female; cut off the hands of both, as a recompense for what they have earned and a punishment exemplary from God."

Women appear to be the natural object of sex in the Qur'an. In three passages recalling the story of Lot in the Old Testament, the charge is made that a great indecency was committed: "See, you approach men lustfully instead of women." (Sura 7:81, 27:55 and 29:29)

Coveting other women than one's wives and what "one's right hand owns" is to become a transgressor. Men are to guard "their private parts save from their wives." (Sura 23:5)

We have seen that four witnesses are important for charging someone with adultery. If someone charged another with adultery without four witnesses, they are not to be believed, and should be scourged with eighty stripes. (Sura 24:4) This passage is important for Muhammad's own personal life. On one expedition Muhammad took his wife Aisha to accompany him. On their return to Medina the army was moving by night and Aisha alighted from the camel to relieve herself. On her return she discovered that she had dropped a necklace and returned to search for it. The attendant, thinking she was in the curtained carriage on the camel, moved on. She expected that they would return quickly to find her, and she fell asleep. Early in the morning, Safwan Ebn al Moattel, who had stayed behind to rest, came upon Aisha, and put her on his camel and following the army they found it at noon. Her reputation was called into question, and Muhammad did not know what to think. Aisha's enemies spread malicious rumors. This Sura seemed to put a stop to false rumors.

Another improvement from Muhammad was the prohibition of using one's slave girls for prostitution and their owners collecting their fees. Sura 24:33 states, "And constrain not your slave girls to prostitution, if they desire to live in chastity, that you may seek the chance goods of the present life." The question may be raised if they don't desire to live in chastity, is prostitution then okay? How much freedom did a slave girl have to express to their masters what they really want or do not want? What is the effect of this command if the person did not have the full freedom to go against the wish of the owner?

There is a rather unusual characterization about one woman in the Qur'an. It refers to Lot's wife. The story of Lot is referred to a number of times in the Qur'an but in two of them Lot's wife is described in a degrading way. The fact that the city of Sodom is judged is true, but among the unbelievers was Lot's wife, "An old woman among those that tarried." (Sura 26:171). Similarly, in Sura 37:135, the Qur'an states that Lot was delivered and his people together, save an old woman among those that tarried.

This description may only be stating a fact, but with the tendency on the part of polygamist to be attracted to younger women as the man grows older, as was true in Muhammad's case, the question can only be raised whether this was a slur on older women. The age of a woman has little to do with her faith or lack of faith.

Muhammad's attitude toward his wives is rather interesting. He regarded his wives as "mothers" of the believing. (Sura 33:6) But the prophet's wives needed to be an example in their lifestyle. Allah is supposed to have said to the wives through Muhammad that if they desire adornments in this life, then Muhammad could divorce them. They were given the choice of living with Muhammad on his terms or being divorced. If his wives should commit a "flagrant indecency, for her the chastisement shall be doubled." (Sura 33:30) Greater responsibility has the greater punishment. It seems strange that Allah would command this regarding women's transgressions but not for the prophet himself. The wife of the prophet would also find double reward for her obedience, one measure for her faith, and the other measure for her obedient behavior to Muhammad.

This obedience is reflected in the words to be "god-fearing, be not abject in your speech, so that he in whose heart is sickness may be lustful; but speak honorable words. Remain in your houses, and display not your finery, as did the pagans of old. And perform the prayer, and pay the alms, and obey God and His messenger." (Sura 33:32)

The obedience to Muhammad as prophet is stressed in an unusual situation. Sura 33:36 notes, "It is not for any believer, man or woman, when God and His Messenger have decreed a matter, to have the choice in the affair. Whoever disobeys God and His Messenger has gone astray into manifest error." Muhammad intended to marry his cousin Zainab bint Jash to Zaid, his freed slave and adopted son. Zainab and her family refused this proposal at first, but after this revelation had come they could no longer resist, and the two were married.

The story of Zainab has further development. Sale recounts the story of how Muhammad went to Zaid's house on some business, but he was not home. Muhammad did cast his eyes accidentally on Zainab, "who was then in a dress which discovered her beauty to advantage, and was so smitten at the sight, that he could not forswear crying out, 'God be praised, who turneth the hearts of men as he pleaseth!" Zainab was flattered by the remark of Muhammad and conveyed the comment to her husband, Zaid. After reflecting on this, Zaid determined to divorce her so that Muhammad could marry her. This revelation seems designed to give Allah's approval so that no scandal would arise out of the situation. Hence the Qur'an states regarding this episode, "There is no fault in the Prophet, touching what God has ordained for him." (Sura 33:38)

The Qur'an gives great latitude to Muhammad concerning wives. It says, "O Prophet, We have made lawful for thee thy wives whom thou hast given their wages and what thy right hand owns, spoils of war that God has given thee, and the daughters of thy uncles paternal and aunts paternal, thy uncles maternal and aunts maternal, who have emigrated with thee, and any woman believer, if she gives herself to the Prophet and if the Prophet desire to take her in marriage, for thee exclusively, apart from the believers-We know what we have imposed upon them touching their wives and what their right hands own-that there may be no fault in thee." (Sura 33:50) Sale translates the last thought by these words: "This is a peculiar privilege granted unto thee, above the rest of the true believers." (p. 415)

Muhammad's wives were to be secluded from his followers. Sura 33:53 also declares that the followers were to speak to his wives with them behind a curtain "that is cleaner for your hearts and theirs." Not only were they not to be seen or touched by other men, other men were not "to marry his wives after him, ever...." On the matter of touching, this particular sura seems to have come about after Muhammad was disturbed by one of his companions accidentally touching Aisha.

Divorce appears to be fairly easy in the Qur'an, but there are guidelines for it. If a man has not touched his wife (sexually) there is little involved in divorcing her especially if no dowry has been established. Sura 2:228 indicates that if divorce is made, the woman should wait by herself without sexual relations for three of her periods to indicate that there is nothing in her womb. Following this time the husband could restore her. But at any event he can divorce her only twice. The paragraph on this appears ambiguous about the finality of the divorce. It says, "If he divorces her finally, she shall not be lawful to him after that, until she marries another husband. If he divorces her, then it is no fault in them to return to each other, if they suppose that they will maintain God's bounds." (2:230) A wife whose husband has died should not marry again until four months and ten nights go by presumably to certify that there are no heirs of the deceased husband.

There were husbands who divorced their wives rejecting them declaring, "be as my mother's back." Sura 58:2 says "Those of you who say, regarding their wives, 'Be as my mother's back'" are uttering a falsehood. This was apparently a pagan way of divorce, then current in Arabia, and mostly at the petition of a woman who had small children and was rejected by her husband, Muhammad proclaimed this Sura in condemnation of that practice.

In Sura 65:1 Muhammad is told to count the period of the women to be divorced. They are not to be put out until the time has expired. If a woman is pregnant, she is not to be put out until she delivers and in some case agreement is made for nursing. But if there is a problem between them, then another woman may be secured for suckling the child. The obvious implication is that the child belongs to the man, not the woman. The Qur'an does not give the traditional formula for divorce, i.e., I divorce you, I divorce you, I divorce you.

In summary, with regard to the Qur'an, and the issues of women and marriage, these have become normative for Muslim cultures. Muhammad defended himself at one point against his opponents by declaring what Allah told him to say, "If I go astray, I go astray only to my own loss; if I am guided, it is by what my Lord reveals to me." (34:50) There is a more serious issue here than Muhammad admits. If he went astray he has led astray countless generations. To him goes the authority of what marriage is like in Muslim cultures, as well as divorce. A westerner looks at the view of women in the Qur'an and laments that it takes a slice of time and history and makes it normative for all generations of Muslims thereafter.

Most westerns are curious about the matter of polygamy. Muslim writers tend to defend polygamy on the following lines. First, war has devastated the male population and there are more women then men. Second, argument is made that the western pattern of monogamy has failed because of many divorces, affairs, and permissiveness. Third, polygamy has been the custom in all ages and this proves to the Muslim "that it is natural to man."2 Fourth, "If a wife, owing to biological factors, is unable to give birth to a child, or satisfy her husband's sexual urges, the man may safely opt for polygamy." This saves the first wife from divorce and from being "homeless and shelter-less."

The author states, "The basic aim of the married life is the satisfaction of the sexual desire within the bounds of legality....The man is always sexually active provided he is healthy and normal, while even a perfectly healthy woman is not always inclined to sex."3 The menstrual course keeps her from being able to engage in sexual relations. Fifth, normal sexual attraction requires the possibility of polygamy. "Is it not natural that a person having one wife may be attracted towards another woman so much so that this attraction may demand fulfillment?" One may well ask how it is possible to be attracted to a woman who is all covered up. Since you are not supposed to see the woman, and she is not supposed to talk to men other than her family, how is one supposed to learn to know a woman?

Should one ask about the opposite situation, many husbands, and one wife, the answer is that nature does not allow 28 days of sex a month. Moreover, the "primary aim behind espousing a woman is to impregnate her."4

Polygamy is defended on the grounds that a woman can object to a second wife. This can be the grounds of divorcing him. But it is claimed that "no home has been destroyed by polygamy."5

In summary, one can see the discrepancy of equality in the matter of faith before Allah, and the inequality in this world of men. The article on polygamy is written from a very male point of view. The woman is regarded as a womb and the function of a woman is to have sex. If she cannot, she must face the prospect of a competitor in marriage in a second or third wife. While polygamy may be the story of sinful man, we must observe the model of creation-God made only man and woman, not Adam and four wives.

Non-Muslim Woman: Should You Marry a Muslim Man? - Blog Entry

04 Oct 2009 08:40 PM

Top ten rules in the Quran that oppress and insult women

Islam in its purest form honors and elevates women, so we are told. But does it?

Truthfully, too often textual reality (the Quran) matches up with seventh-century Arabia. Gender inequality and oppression in the Quran reflect this excessively patriarchal culture. If Allah and Muhammad improved on this patriarchy, then they did not go far enough for a worldwide religion that claims universality.

Therefore, the following rules and attitudes should in no way be transferred to today's world.

But before reading the list, we should prevent a strategy of Muslim polemicists and missionaries who believe that Islam is the best religion in the world and who want it to spread around the globe. Sometimes they attempt to refute my top ten lists. But attempting to refute such a list is like reviewing a long book only from the last chapter. The reviewer has skipped over the hard work of reading all the preceding chapters. Likewise, Muslim polemicists must not skip over all of the links under each point or all of the commentary from a respected and traditional Muslim scholar, Sayyid Abul A'la Maududi (d. 1979) (The Meaning of the Qur'an). They must not take a shortcut, but must instead do the hard work of refuting all of the supporting articles and Maududi himself. This present "top ten" article is merely a summary of all of the data found in these back-up articles and Maududi's ideas, all of which are quickly referenced under each point.

Here are the top ten rules in the Quran that oppress and insult women.

10. A husband has sex with his wife, as a plow goes into a dirt field.

The Quran in Sura (Chapter) 2:223 says:

Your women are your fields, so go into your fields whichever way you like . . . . (MAS Abdel Haleem, The Qur'an, Oxford UP, 2004)

We should make no mistake about this verse. It includes sexual positions. In a footnote to this verse, Haleem says that Muslims in Medina heard from the Jews that "a child born from a woman approached from behind would have a squint."

The hadith are the reports of Muhammad's words and actions outside of the Quran. Two reliable hadith collectors and editors are Bukhari (d. 870), Muslim (d. 875). After the Quran, the hadith come second in importance and sacredness among the vast majority of Muslims around the world.

Since the hadith is explicit, the readers are invited to click here and read for themselves, at their own discretion: Muslim nos. 3363-3365.

See these parallel hadith here and here.

We should have no doubt that the husband controlled their sex life. If a woman does not want to have sex, then angels curse her.

. . . "If a man invites his wife to sleep with him and she refuses to come to him, then the angels send their curses on her till morning." (Bukhari)

Here is the back-up article. This one also provides back up material. See the section at the beginning "Women Are Men's Property."

9. Husbands are a degree above their wives.

The Quran in Sura 2:228 says:

. . . Wives have the same rights as the husbands have on them in accordance with the generally known principles. Of course, men are a degree above them in status . . . (Sayyid Abul A'La Maududi, The Meaning of the Qur'an, vol. 1, p. 165)

Gender inequality shows up in a theological context. This hadith shows that the majority of the inhabitants of hell are women.

The Prophet said, "I looked at Paradise and found poor people forming the majority of its inhabitants; and I looked at Hell and saw that the majority of its inhabitants were women." (Bukhari, emphasis added; see also these parallel traditions here and here.)

This parallel hadith explains that the majority of the inhabitants of hell are women because they are ungrateful and harsh towards their husbands. There is no word about the husbands' ingratitude and harshness. It should be noted that some Muslim missionaries and polemicists assert that since women make up the majority of the world, it only stands to reason that they would be the majority in hell. In reply, however, this misses the point-and may miss the possibility that women may be more spiritual than men. Regardless, the reason that women make up the majority in hell is their harshness and ingratitude. So it has nothing to do with a mathematical majority. Islam clearly does not honor women.

See this article for details on women in Islamic hell.

Muhammad was also superstitious (see here for the evidence). This next hadith says that women are part of an evil omen.

I heard the Prophet saying. "Evil omen is in three things: The horse, the woman and the house." (Bukhari)

Here is the back-up article. This one is too (scroll down to the Endnotes and see the brief discussion about Muslim women in hell).

8. A male gets a double share of the inheritance over that of a female.

The Quran in Sura 4:11 says:

The share of the male shall be twice that of a female . . . . (Maududi, vol. 1, p. 311)

For how this religious law works out in early Islam, see these hadith here and here and here.

Malik (d. 795) is a founder of a major school of law. He composed a law book that is also considered a collection of reliable hadith: Al-Muwatta of Imam Malik ibn Anas: The First Formation of Islamic Law (rev. trans. Aisha Bewley, Inverness, Scotland: Madina Press, 1989, 2001). Malik writes:

The generally agreed upon way of doing things among us . . . about fixed shares of inheritance (fara'id) of children from the mother or father when one or the other dies is that if they leave male and female children, the male takes the portion of two females.

This Islamic law is regressive. But in the US, for example, the inheritance is divided equally among all siblings, regardless of the gender. No religious law prohibits this from happening in advance. So American secular law fits into a modern context better, where women have more economic opportunities and freedom.

This online booklet has a short explanation on women's inheritance "rights." Click on Chapter 15.

Along with the previous link, here is the back-up article.

7. A woman's testimony counts half of a man's testimony.

The Quran in Sura 2:282 says:

And let two men from among you bear witness to all such documents [contracts of loans without interest]. But if two men be not available, there should be one man and two women to bear witness so that if one of the women forgets (anything), the other may remind her. (Maududi, vol. 1, p. 205).

It seems that the foundational reason for having two women witnesses is that one of the women may "forget" something. This goes to the nature of womankind. Philosophers teach us that one of the main differences between animals and humans lies in humankind's rationality. But this verse implies that a woman's mind is weak.

This hadith removes any ambiguity about women's abilities in Sura 2:282:

The Prophet said, "Isn't the witness of a woman equal to half of that of a man?" The women said, "Yes." He said, "This is because of the deficiency of a woman's mind." (Bukhari, emphasis added)

Here is the back-up article, and so is this one. This article too explains Islam's view on women's mental inabilities (scroll down to "Women Are Inferior to Men"), citing many hadith and Muslim commentators.

6. A wife may remarry her ex-husband if and only if she marries another man, they have sex, and then this second man divorces her.

The Quran in Sura 2:230 says:

And if the husband divorces his wife (for the third time), she shall not remain his lawful wife after this (absolute) divorce, unless she marries another husband and the second husband divorces her. (In that case) there is no harm if they [the first couple] remarry . . . . (Maududi, vol. 1, p. 165)

The finally and absolutely divorced couple is not permitted to remarry each other unless she marries another man, they have sex, and he divorces her. Sura 2:230 engenders a divorce on the road to a possible reconciliation. Why should it be necessary to have the intervening steps of a second marriage and divorce before the first couple can work out their differences and get back together?

To see this tragedy in real life, go to this question and answer at a traditional Muslim fatwa website. Apparently, a Muslim husband pronounced divorce three times, the divorce is final, and now he regrets his decision made in haste and anger. The cleric or scholar says that they are allowed to reconcile only if she follows the Quranic steps of her marrying someone else, consummating that marriage, and then his divorcing her. However, Islam should allow this original divorced couple to reunite without the intervening steps or without an analysis of different levels of anger (click on the link). Let them reconcile-period.

As for divorce generally,

This article analyzes the ethics behind Quranic divorce procedures and contrasts them with the New Testament.

This very short article at a Muslim website shows concern for the divorce rate in Islam.

This short page at a Muslim website explains divorce.

This short article at a (sectarian) Muslim website also gives an overview on divorce, under the larger section on women.

The next two links demonstrate that sharia (Islamic law) generally must not be allowed to spread around the world.

This news report says that problems emerge in the modern world during the Islamic divorce proceedings.

This news report says that Malaysia permits "text messaging" divorce.

At this Muslim website an Islamic scholar answers the question of a Muslim who wrote in about divorce.

Here is a fatwa (legal decree) on divorce from a Muslim website.

These links add up to this: Islamic divorce is ambiguous and favors the man.

Here is the back-up article, and this one replies to a Muslim polemicist. It analyzes the differences between Christianity and Islam on divorce.

5. Slave-girls are sexual property for their male owners.

The Quran in Sura 4:24 says:

And forbidden to you are wedded wives of other people except those who have fallen in your hands (as prisoners of war) . . . (Maududi, vol. 1, p. 319).

Sayyid Maududi (d. 1979), a highly respected traditional commentator and scholar, says in his comment on the verse that is it lawful for Muslim holy warriors to marry women prisoners of war even when their husbands are still alive. But what happens if the husbands are captured with their wives? Maududi cites a school of law that says Muslims may not marry them, but two other schools say that the marriage between the captive husbands and wives is broken (note 44). But why would a debate over this cruelty emerge in the first place? No sex or marriage should take place between married female prisoners of war and their captors. In fact, no sex should take place between women captives and their Muslim overlords. But Islam traffics in injustice too often.

Islam allows deep immorality with women who are in their most helpless condition. This crime is reprehensible, but Allah wills it nonetheless-the Quran says so.

For more information on this Quran-inspired immorality, see this short article.

See also Suras 4:3; 23:5-6; 33:50; 70:22-30, all of which permit male slave-owners to have sex with their slave-girls. Suras 23:5-6 and 70:22-230 allow men to have sex with them in the Meccan period, during times of peace before Muhammad initiated his skirmishes and wars while being based in Medina.

The hadith demonstrate that Muslim jihadists actually have sex with the captured women, whether or not they are married. In the following hadith passage, Khumus is one-fifth of the spoils of war.

Ali, Muhammad's cousin and son-in-law, just finished a relaxing bath. Why?

The Prophet sent Ali to Khalid to bring the Khumus (of the booty) and . . . Ali had taken a bath (after a sexual act with a slave-girl from the Khumus).

What was Muhammad's response to the person who hated Ali for this sexual act?

Do you hate Ali for this? . . . Don't hate him, for he deserves more than that from [the] Khumus. (Bukhari)

This hadith shows that Muhammad was intimate with his slave-girls.

Moreover, jihadists may not practice coitus interruptus with the women they capture, but not for the reason that the reader may expect. While on a military campaign and away from their wives, Muslim jihadists "received captives from among the Arab captives and we desired women and celibacy became hard on us and we loved to do coitus interruptus." They asked the prophet about this, and it is important to note what he did not say. He did not scold them or prohibit any kind of sex whatsoever. Rather, he invokes the murky, quirky doctrine of fate:

It is better for you not to do so [practice coitus interruptus]. There is no person that is destined to exist, but will come to existence, till the Day of Resurrection. (Bukhari; also go here and here)

That is, these enquiring Muslims should stop doing coitus interruptus, but instead go all the way with the enslaved sex objects. Fate controls who should be born.

It is one thing for some soldiers in any army to strike out on their own and rape women. All armies have criminal soldiers who commit this wrong act. But it is quite another to codify rape in a sacred text.

This article quotes the Quran and many hadith passages on sex with prisoners of war. It also analyzes modern Islamic scholars on the topic. They support this practice. In Appendix One, the author answers a Muslim charge that the Old Testament allows this practice. Besides, Jesus fulfills the Old Testament in the areas of human, economic relations (and more areas; see the link).

This article provides further details on Muhammad's encouragement to his soldiers to "do it."

Besides the two previous links, here is the back-up article.

4. A man may be polygamous with up to four wives.

The Quran in Sura 4:3 says:

And if you be apprehensive that you will not be able to do justice to the orphans, you may marry two or three or four women whom you choose. But if you apprehend that you might not be able to do justice to them, then marry only one wife, or marry those who have fallen in your possession. (Maududi, vol. 1, p. 305)

The clause "marry those who have fallen in your possession" means slave-girls who were captured after a war. Men may "marry" them because slaves do not incur very much expense, not as much as free women do. This means that the limit on four wives is artificial. Men could have sex with as many slave-girls as they wanted.

Maududi paraphrases the verse: "If you need more than one [wife] but are afraid that you might not be able to do justice to your wives from among the free people, you may turn to slave girls because in that case you will be burdened with less responsibilities" (note 6) (See Sura 4:24).

However, Muhammad would not allow polygamy for his son-in-law Ali, because an extra wife would hurt Muhammad's first daughter Fatima, by his first wife Khadija. Fatima was married to Ali.

I heard Allah's Apostle who was on the pulpit, saying, "Banu Hisham bin Al-Mughira have requested me to allow them to marry their daughter to Ali bin Abu Talib, but I don't give permission, and will not give permission unless 'Ali bin Abi Talib divorces my daughter in order to marry their daughter, because Fatima is a part of my body, and I hate what she hates to see, and what hurts her, hurts me." (Bukhari)

Despite the fact that Muhammad is very much aware that polygamy is hurtful and insulting to women, he still practices it himself and allows it for his followers in general.

Muhammad's "special" marriage privileges

Moreover, it seems that Allah gave Muhammad special permission to marry as many women as he desired or take them as slaves or concubines, just as in the pre-Islamic days of "ignorance."

The Quran in Sura 33:50, a lengthy verse, grants Muhammad wide latitude in his marriages:

O Prophet, We have made lawful to you those of your wives, whose dowers you have paid, and those women who come into your possession out of the slave-girls granted by Allah, and the daughters of your paternal uncles and aunts, and of your maternal uncles and aunts, who have migrated with you, and the believing woman who gives herself to the Prophet, if the Prophet may desire her. This privilege is for you only, not for the other believers . . . . (Maududi vol. 4, p. 111, emphasis added).

This verse says that besides those women whose dower Muhammad paid, he may marry slave-girls-that is, he may have sex with them (see this article for this Quran-inspired immorality). Maududi references three slave-girls taken during raids, and Mary the Copt, a gift from an Egyptian ruler. Muhammad had sex with her, and there does not seem to be a political need for this. Second, Muhammad may marry his first cousins, and Maududi cites a case in which this happened. Third, if a believing woman offers herself to Muhammad, and he desires her, then he may marry her (Maududi vol. 4, note 88).

This hadith shows that Muhammad was intimate with his slave-girls.

But the capstone of these "special" marriages occurs when Muhammad also marries the ex-wife (Zainab) of his adopted son (Zaid). His son-in-law divorced her with the prophet standing in the background. In fact, early Islamic sources say that Muhammad catches a glimpse of his daughter-in-law in a state of undress, so he desired her. Once the divorce is final, Allah reveals to him that this marriage between father-in-law and daughter-in-law is legal and moral in Sura 33:36-44.

This hadith says that Muhammad used to visit nine (or eleven) wives in one night. See the parallel hadith here, here, and here.

This article explains why Christians do not accept polygamy.

This page in an online index explains polygamy.

For a more thorough analysis of polygamy in the Quran, go to this online booklet and click on Chapter 12.

See this article on the number of wives and human sexual property Muhammad allowed himself.

Besides the previous four links, here is the back-up article. At the end, it links to more articles on the dubious marriage and divorce of Zaid, Zainab, and Muhammad.

3. A Muslim polygamist may simply get rid of one of his undesirable wives.

The Quran in Sura 4:129 says:

It is not within your power to be perfectly equitable in your treatment with all your wives, even if you wish to be so; therefore, (in order to satisfy the dictates of Divine Law) do not lean towards one wife so as to leave the other in a state of suspense. (Maududi, vol. 1, p. 381)

Maududi provides an interpretation of the verse (vol. 1, pp. 383-84, note 161). He writes:

Allah made it clear that the husband cannot literally keep equality between two or more wives because they themselves cannot be equal in all respects. It is too much to demand from a husband that he should mete out equal treatment to a beautiful wife and to an ugly wife, to a young wife and to an old wife, to a healthy wife and to an invalid wife, and to a good natured wife and to an ill-natured wife. These and like things naturally make a husband more inclined towards one wife than towards the other.

This means that wives are the source of a man's inability to treat all of them equally. One is beautiful, while another is ugly. How can Allah demand from a husband super-human strength under changing circumstances in his wives?

Maududi continues:

In such cases, the Islamic law does not demand equal treatment between them in affection and love. What it does demand is that a wife should not be neglected as to be practically reduced to the position of the woman who has no husband at all. If the husband does not divorce her for any reason or at her own request, she should at least be treated as a wife. It is true that under such circumstances the husband is naturally inclined towards a favorite wife, but he should not, so to say, keep the other in such a state of suspense as if she were not his wife.

Maududi says here that the wife should not be suspended between marriage and divorce. If the husband stays with the no-longer desirable wife, then he should treat her fairly and provide for her.

Where may Maududi get his idea about keeping or divorcing an unattractive wife?

This article (see "the unpleasant truth behind divorce in Sura 4:130") demonstrates that Muhammad wanted to divorce one of his wives because she was overweight and old. Instead of a divorce, she gave up her "turn" in the "rotation" with the prophet, who gladly agreed with her proposal. See these three hadith here, here and here.

In addition to the link to the previous article, here is the back-up article.

2. Husbands may hit their wives even if the husbands merely fear highhandedness in their wives (quite apart from whether they actually are highhanded-as if domestic violence in any form is acceptable).

The Quran in Sura 4:34 says:

4:34 . . . If you fear highhandedness from your wives, remind them [of the teaching of God], then ignore them when you go to bed, then hit them. If they obey you, you have no right to act against them. God is most high and great. (Haleem, emphasis added)

The hadith says that Muslim women in the time of Muhammad were suffering from domestic violence in the context of confusing marriage laws:

Rifa'a divorced his wife whereupon 'AbdurRahman bin Az-Zubair Al-Qurazi married her. 'Aisha said that the lady (came), wearing a green veil (and complained to her (Aisha) of her husband and showed her a green spot on her skin caused by beating). It was the habit of ladies to support each other, so when Allah's Apostle came, 'Aisha said, "I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes!" (Bukhari, emphasis added)

This hadith shows Muhammad hitting his girl-bride, Aisha, daughter of Abu Bakr, his right-hand Companion:

"He [Muhammad] struck me [Aisha] on the chest which caused me pain." (Muslim no. 2127)

See this article for fuller details on wife-beating. It clarifies many translations of the verse. At the end, it has many links to modern interpretations of Sura 4:34 and to arguments for wife-beating today.

This article, though long, offers a clear analysis of wife-beating, examining the hadith and other early source documents, as well as refuting modern Muslim polemics.

This mid-length article answers a Muslim defense.

This article is a superb analysis of the subject, giving various translations of Sura 4:34. It cites the hadith and classical commentaries and refutes modern defenses.

Finally, this article is thorough in examining the Quran and hadith and Muslim polemics.

1. Mature men are allowed to marry prepubescent girls.

The Quran in Sura 65:1, 4 says:

65:1 O Prophet, when you (and the believers) divorce women, divorce them for their prescribed waiting-period and count the waiting-period accurately . . . 4 And if you are in doubt about those of your women who have despaired of menstruation, (you should know that) their waiting period is three months, and the same applies to those who have not menstruated as yet. As for pregnant women, their period ends when they have delivered their burden. (Maududi, vol. 5, pp. 599 and 617, emphasis added)

Maududi correctly interprets the plain meaning of verse 4, which appears in the context of divorce:

Therefore, making mention of the waiting-period for girls who have not yet menstruated, clearly proves that it is not only permissible to give away the girl at this age but it is permissible for the husband to consummate marriage with her. Now, obviously no Muslim has the right to forbid a thing which the Qur'an has held as permissible. (Maududi, vol. 5, p. 620, note 13, emphasis added)

Divorcing prepubescent girls implies marriage to them. So the fathers of prepubescent girls may give them away, and their new husbands may consummate their marriage with them. If Islam ever spread around the world, no one should be surprised if Quran-believing Muslims lowered the marriage age of girls to nine years old.

This is precisely what happened in Iran after the religious revolution of Ayatollah Khomeini. A girl's marriage age was lowered to nine years.

Why should this surprise us? After all, Muhammad was betrothed to Aisha when she was six, and he consummated their union when she was only nine.

The hadith says:

. . . [T]hen he [Muhammad] wrote the marriage (wedding) contract with Aishah when she was a girl of six years of age, and he consumed [sic, consummated] that marriage when she was nine years old. (Bukhari; since this is a serious issue, see the parallel hadith here, here, here, here, here, here, here, and here)

This hadith demonstrates that Muhammad pursued Aisha when she was a little girl.

The Prophet asked Abu Bakr for 'Aisha's hand in marriage. Abu Bakr said "But I am your brother." The Prophet said, "You are my brother in Allah's religion and His Book, but she (Aisha) is lawful for me to marry." (Bukhari; see this hadith that shows Muhammad's dream life in regards to his pursuit of little Aisha, and this one and this one. These last three links contrast with Muhammad's pursuit of Aisha through her father Abu Bakr. Apparently Muhammad did not wait for Allah to fulfill his desire for a six year old, but took matters in his own hands.

This hadith recounts the fifty-plus-year-old Muhammad's and the nine-year-old Aisha's first sexual encounter. She was playing on her swing set with her girlfriends when she got the call.

. . . [M]y mother, Um Ruman, came to me while I was playing in a swing with some of my girl friends. She called me, and I went to her, not knowing what she wanted to do to me. She caught me by the hand and made me stand at the door of the house. I was breathless then, and when my breathing became all right, she took some water and rubbed my face and head with it. Then she took me into the house. There in the house I saw some Ansari women who said, "Best wishes and Allah's Blessing and a good luck." Then she entrusted me to them and they prepared me (for the marriage). Unexpectedly Allah's Apostle came to me in the forenoon and my mother handed me over to him, and at that time I was a girl of nine years of age. (Bukhari; see a parallel hadith here)

This hadith describes Muhammad counseling a Muslim man to marry a young virgin for the extra thrill it gives him to fondle her, and she him.

When I got married, Allah's Apostle said to me, "What type of lady have you married?" I replied, "I have married a matron." He said, "Why, don't you have a liking for the virgins and for fondling them?" Jabir also said: Allah's Apostle said, "Why didn't you marry a young girl so that you might play with her and she with you?" (Bukhari) See parallel hadith here and here.

This hadith describes Muhammad's and Aisha's ill-timed sexual encounters:

Narrated 'Aisha:

The Prophet and I used to take a bath from a single pot while we were Junub. During the menses, he used to order me to put on an Izar (dress worn below the waist) and used to fondle me. While in Itikaf, he used to bring his head near me and I would wash it while I used to be in my periods (menses). (Bukhari)

For more evidence on this most outlandish of Muhammad's domestic acts even for seventh-century Arabia, readers should refer to this article.

This article responds to Muslim defenses of this indefensible Quranic permission.

This summary of a news reports reveals Pakistan lowering the marriage age to twelve for a girl.

According to this report an ethnic minority in China allows marriages for girls at nine years old. The report says that Islam has influenced this minority and practice.

This is a great article analyzing the marriage age of women in the Bible.

Conclusion

The nightmare must end for women in Islamic countries.

But the political and legal hierarchies in the Islamic world do not seem ready to reform on women's rights. Here is a 1998 interview with Shirin Ebadi, one of the first female judges in Iran. She correctly sees abuses in Iranian law, which favors men. However, what has been done about these abuses?

Zohreh Arshadi "was a practising lawyer in Iran prior to her forced exile to Europe. She is currently an advocate in France and is active in human rights and especially of the rights of women. She has been especially active in defence of the rights of women in Iran." She reports on the inequities in Iranian law as it pertains to women:

The Islamic punishments have encouraged a culture of violence against women, especially within the family and has spilled into violence against children. This has been commented upon by many within the country . . . The fact that men receive a lighter punishment if they commit a violence against women undoubtedly encourages such violence. We saw how women could be killed with impunity during alleged adultery. Stoning to death for adultery, although technically admissible for both sexes, has also been carried out mainly against women.

Though these two examples come from Iran, they could multiply throughout the Islamic world. However, the legal hierarchies understand the cost of reform: abandoning many verses in the Quran and many passages in the hadith, and this they cannot do.

A sign of hope? The Iraqi Constitution, so far, says that 25% of the seats in the Parliament are specified for women. So maybe reform can be encouraged in a fledgling democracy.

But if Islamic nations, especially those who follow sharia (Islamic law) closely, refuse to reform, then the second best strategy must be played out. Islam must never be allowed to impose its sharia system of "justice" anywhere in the West and around the world. No sharia courts should be permitted outside of the Islamic world. The Quran-the ultimate source of sharia-oppresses women specifically and people generally.

The Islamic holy book is too patriarchal and culture-bound to be relevant to the new millennium.

This present article has two companion top ten lists: here and here. All three lists demonstrate Islamic harshness and violence-especially six hundred years after Jesus came and showed us a better way.

Jesus saves. Muhammad oppressed.

Supplemental Material

The readers may go to these three sites for other translations of the Quran: this one has multiple translations; this one has three; and this conservative translation is subsidized by the Saudi royal family.

Here is the website for the online hadith.

A good online resource for the historical context of a sura is here, where Maududi provides excellent background material.

Part One of an article, leading to two other parts, is one of the best and most thorough discussions of women in Islam. It analyzes many Quranic verses, hadith passages, and modern Islamic views, more than this top ten list can cite and analyze. For fair-minded readers, the three-part article is a convincing assessment, leading to one conclusion: Islam dishonors and even abuses women in many areas of life, according to the original source documents of Islam. If Muslim polemicists and missionaries have time on their hands, they should attempt to refute these articles instead of this top ten list, which is only a summary of many other articles and links, like this three-parter.

This webpage has a number of links to women's issues, as well.

This is a superb overview of the Quran and hadith on women's inferior status in Islam.

This online booklet explores the differing ideas in Islam and Christianity on the place of women.

This short article reviews Jesus' attitude towards women.

This short booklet has an excellent overview on Islam and women's role.

This news report states that women in Pakistan have lost the fight to reform rape laws. The report says:

Statutes known as the Hudood ordinances, based on sharia law, currently operate in Pakistan. They require a female rape victim to produce four male witnesses to corroborate her account, or she risks facing a new charge of adultery.

Most women refuse to report a rape for fear they will be treated as a criminal.

Under current laws, a victim risks courting punishment if she reports a rape allegation as the Hudood ordinances criminalise all extra-marital sex.

A woman who fails to prove that she was raped could then be charged with adultery under the same legislation.

According to a 2002 report by the Human Rights Commission of Pakistan, a woman is raped every two hours and gang raped every eight hours.

However, because of social taboos, discriminatory laws and victimisation of victims by police, campaigners say that the scale of rape is almost certainly higher.

Why must the (raped) woman bring four witnesses? The Quran in Sura 24:4 says:

And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever, they indeed are the Fasiqun (liars, rebellious, disobedient to Allah).

Evidently, if a woman cannot produce four witnesses, then she must be whipped or flogged.

MEMRI TV reports that Saudi TV aired a talk show that discussed this issue. Scrolling three-fourths of the way down the link, the readers can see an Islamic scholar holding up sample rods that husbands may use to hit their wives.

Memri TV has a transcript of an Iraqi cleric who says that certain nations allow husbands to beat their wives and do not protest it. On the other hand, Islamic societies provide guidelines, such as not hitting on the face and not severely.

Memri TV also has a video clip and transcript of Sheik Yusouf al-Qaradhawi who made commotion in London for opposing homosexuals and advocating wife beating. He says that wife beating is not done by the "best" among the Muslims. Reply: But why is it enshrined in the eternal word of Allah? Muslims constantly bring up the beating done with a toothpick. A toothpick in Muhammad's day was something like a thin branch or long twig. Granted, it could not kill, but it could inflict pain. No one should beat his wife, even threaten to beat her. Why cannot Muslims see this? The Quran says it is legitimate. Of course, he blames the "Zionist lobby" for any persecution he believes that he suffered. This is also irrational.

MEMRI TV has a video clip and a transcript of an Egyptian cleric who says that a man may kill his wife if he catches her in the act of adultery (in flagrante delicto), but his murder of her must take place within a short time of catching her. His punishment is reduced to a mere misdemeanor, which carries a light sentence. The wife, on the other hand, if she kills her husband immediately after the act, does not get a reduced sentence. Why not? The other woman in bed with the first woman's husband may be one of his wives.

MEMRI TV has a transcript of a Bahraini cleric outlining the rules for wife-beating. Apparently, it never occurs to these clerics that this practice is wrong for all times and all places. Bluntly said, Muhammad was misguided in Sura 4:34.

MEMRI TV also provides a transcript of a woman reformer in Saudi Arabia who says women should have more rights. Her battle is noble, but she is fighting uphill.

MEMRI TV has a video clip and a transcript showing a Saudi cleric, a member of the Shura Council, arguing for the rights of women to drive cars. The tone of the exchange reveals that the moderate cleric (moderate on this issue at least) is fighting an impossible battle.

However, MEMRI TV has a video clip and a transcript of another Saudi cleric arguing against giving women the right to drive cars.

This present article criticises Amina Wadud's shaky exegesis of Sura 4:34, but this report shows her leading Muslim prayers for men and women in a church. (Muslims were only able to prevent it from happening in a mosque, but object against her leading prayers anywhere in front of a mixed congregation). The report cites other women who have done this, as well. It also reports on Muslim reactions to this new development. Further discussion and links regarding Amina Wadud's move are found in the Index to Islam on this site.

The man designated by Iran's hard-line President Mahmoud Ahmadinejad as his Minister of Justice vowed that "improperly-veiled women" will be treated as if they had no Islamic veil at all.

Jamal Karimi-Rad told the local press, "Being improperly veiled and not wearing a veil are no different. When it is clear from the appearance of a woman that she has violated the law, then the crime is obvious and law enforcement agents can take legal measures against her".

"Crimes such as mal-veiling or other prohibited acts, which happen before the eyes of a law enforcement agent, are evident crimes and must be dealt with in accordance with the law", Karimi-Rad said.

Sharia oppresses women because it offers them no freedom of choice. If a Muslim woman volunteers to wear a veil or head covering, then that is her prerogative. However, she should be free not to wear one, without being punished as a criminal.

Following are excerpts from a TV debate on women appearing on Saudi TV, which aired on LBC TV on March 25, 2007.

Interviewer: Does the appearance of Saudi women on TV run counter to Islamic law?

Saudi cleric Nasser Al-Huneini: What we want is for women [to reveal] their culture and intellect. We want women to play a role in the development of society. But a woman who insists upon appearing on TV insists upon showing her body. Why do we act unjustly towards women by saying that we can only benefit from them by presenting them to people this way?

[...]

Interviewer: How did you feel when you read about the debate in the Saudi Shura Council about the appearance of Saudi women in the media?

Saudi newscaster Buthayna Nasser: I felt a sense of injustice and indignation, of course.

Nasser Al-Huneini: On the issue of the hijab, all religious scholars are in agreement that if revealing a woman's face might lead to temptation and other things, it is forbidden. In addition, even when they permitted the revealing of the woman's face, they placed restrictions on this. Even Sheik Al-Albani did so. They stated that only the face and the palms may be exposed. The woman is not allowed to expose her neck or her hair. She is not allowed to appear with make-up or jewelry. The religious scholars have all agreed upon this.

[...]

Buthayna Nasser: Sir, when I appear on TV, and when I claim my right to play a role in this professional field, I demand that my face, which constitutes my identity, be seen. Under no circumstances am I prepared to allow my identity to be obliterated.

[...]

Who are these people who wish to decide for me how I should behave? Why do you treat me as less qualified just because I am a woman? Why is there always a male voice deciding how I should behave? The Lord created me equal to you in my duties, punishment, and reward. When you fast, I fast. When you pray, I pray. When you steal, your hand is cut off, and when I steal, my hand is cut off. This is the greatest evidence that I am not less qualified. I know what I am doing, and I know how to maintain my honor. (Source)

In March 2004, Homa Arjomand, coordinator of the campaign to stop a sharia court in Canada, delivered this speech outlining the abuses that inhere in Islamic law, pertaining to women. Needless to say, sharia favors men's rights excessively, at the expense of women's rights. Arjomand tells the story of a sixteen-year-old who was forced to marry a twenty-nine-year-old and suffered physical abuse at his hands. How could this abuse be otherwise, when Allah commanded it in the first place?